What does Corban mean in the Bible?

Greek / Hebrew Translation Occurance
κορβᾶν a gift offered (or to be offered) to God. 1

Definitions Related to Corban

G2878


   1 a gift offered (or to be offered) to God.
   2 the sacred treasury.
   

Frequency of Corban (original languages)

Frequency of Corban (English)

Dictionary

Holman Bible Dictionary - Corban
(cawr' ban) A gift particularly designated for the Lord, and so forbidden for any other use (Mark 7:11 ). Jesus referred to some persons who mistakenly and deliberately avoided giving needed care to their parents by declaring as “corban” any money or goods that could otherwise be used to provide such care. Thus what began as a religious act of offering eventually functioned as a curse, denying benefit to one's own parents. See Sacrifice; Offering.
Gene Henderson
Easton's Bible Dictionary - Corban
A Hebrew word adopted into the Greek of the New Testament and left untranslated. It occurs only once (Mark 7:11 ). It means a gift or offering consecrated to God. Anything over which this word was once pronounced was irrevocably dedicated to the temple. Land, however, so dedicated might be redeemed before the year of jubilee (Leviticus 27:16-24 ). Our Lord condemns the Pharisees for their false doctrine, inasmuch as by their traditions they had destroyed the commandment which requires children to honour their father and mother, teaching them to find excuse from helping their parents by the device of pronouncing "Corban" over their goods, thus reserving them to their own selfish use.
Fausset's Bible Dictionary - Corban
An offering to God in fulfillment of a vow; from which the temple treasury into which such gifts were east is called in Greek, korbanas (Matthew 27:6). Also whatever men by vow interdicted themselves from, as wine, etc., was called qorban (Leviticus 27; Numbers 30; Judges 13:7; Jeremiah 35). Undutiful children, under the plea of having consecrated as corban to the Lord whatever help they might otherwise have given to their parents, evaded their filial obligation; this Christ denounced as a "making the commandment of God of none effect by man's traditions" (Matthew 15:5; Mark 7:11-12). The rabbis allowed a youth even to pronounce corban upon his property, and retain it for himself, though withholding it from his own parents. This extreme case however was not immediately referred to by our Lord.
Webster's Dictionary - Corban
(1):
(n.) An offering of any kind, devoted to God and therefore not to be appropriated to any other use; esp., an offering in fulfillment of a vow.
(2):
(n.) An alms basket; a vessel to receive gifts of charity; a treasury of the church, where offerings are deposited.
Charles Buck Theological Dictionary - Corban
In Jewish antiquity, were those offerings which had life; in opposition to the minchab, or those which had not. It is derived from the word karab, which signifies, "to approach;" because the victims were brought to the door of the tabernacle. The corban were always looked upon as the most sacred offerings. The Jews are reproached with defeating, by means of the corban, the precept of the fifth commandment, which enjoins the respect due to parents; for when a child had no mind to relieve the wants of his father or mother, he would say to them
"It is a gift (corban) by whatsoever thou mightest be profited by me;" 1: e. "I have devoted that to God which you ask of me, and it is no longer mine to give." Mark 7:11 .
Hastings' Dictionary of the Bible - Corban
CORBAN . See Sacrifice and Offering.
Morrish Bible Dictionary - Corban
This is the Greek word, κορβᾶν, representing the Hebrew word qorban, 'an offering,' and signifies anything brought near or devoted to God. The Jews allowed, and perhaps encouraged, sons to devote their property to God, and then refuse to assist their parents under the plea that their substance was 'corban,' or devoted. The Lord blames the rulers for this as one of their traditions, by which they had made the word of God of none effect. Mark 7:11 .
Hastings' Dictionary of the New Testament - Corban
CORBAN is a Hebrew word (קָרִבָּן) which appears in the Greek of Mark 7:11, transliterated κορβᾶν or κορβάν, and in this form passes into the English Versions. The same word in a modified form occurs also in Matthew 27:6, εἰς τὸν κορβανᾶν, ‘into the treasury.’ The termination -ας in κορβανᾶς is the Greek method of indicating the Aramaic determinative in קָרבָנָא. Codex B reads κορβᾶν for κορβανᾶν.
The word has three meanings: (1) An offering, both bloodless and otherwise. In this sense it occurs about 80 times in OT, always in Leviticus and Numbers, except twice in Ezekiel. In Authorized and Revised Versions it is rendered ‘offering’ or ‘oblation,’ but in LXX Septuagint it is rendered by δῶρον, ‘a gift,’ and this is the translation given to κορβᾶν in Mark 7:11. (2) A vow-offering, something dedicated to God. In this sense it occurs in the Heb. and Aram. [1] portions of the Talmud, and also in Josephus. In his Antiquities, iv. iv. 4, Josephus says of the Nazirites: ‘They dedicate themselves to God as a corban, which in the language of the Greeks denotes “a gift.” ’ So also in circa (about) Apion. i. 22, he speaks of corban as a ‘kind of oath, found only among Jews, which denotes “a thing devoted to God.” ’ (3) The sacred treasury into which the gifts for the Temple service were cast by the pious; or, the treasure therein deposited. Thus, in BJ, ii. ix. 4, Josephus says that Herod ‘caused a disturbance by spending the sacred treasure, which is called corban, upon aqueducts.’ So in Matthew 27:6 the high priests say to one another: ‘It is not lawful to cast them (Judas’ silver pieces) into the treasury (εἰς τὸν κορβανᾶν, B* κορβᾶν), for it is the price of blood.’
The passage in which corban occurs in our English Bible is Mark 7:11. Our Lord is there replying to the criticism of the Pharisees that the disciples ate food with hands ceremonially unclean. Christ’s reply is a retort. He accuses the Pharisees of attaching too much value to the tradition of the elders, so as even in some cases to set aside in their favour the plain moral commandments of God. The words of Jesus are: ‘Is it well for you to set aside the commandment of God, in order that ye may observe your tradition? For Moses said, Honour thy father and thy mother; and, He that speaketh evil of father or mother, let him die the death. But ye say, If a man has said to his father or mother, That wherewith thou mightest have been benefited from me is corban, that is, a gift, [2]. Ye no longer allow him to do anything for his father or mother.’ The same incident is recorded, with slight variations, in Matthew 15:3-5.
Commentators are divided as to whether the dedication was meant seriously, and the property actually given to God and put into the treasury; or whether the utterance of the word was a mere evasion, and when the magic word corban had been uttered over any possession, the unfilial son was able to ‘square’ matters with the Rabbis, so as to be free from obligation to support his aged parents (Bruce on Matthew 15:5). It must be admitted that the Jews were much addicted to making rash vows. One tractate in the Talmud, Nedarim, is specially devoted to the subject. We there find that the customary formula among the Jews for devoting anything to God was, ‘Let it be corban’; though, to allow a loophole of possible escape from the vow if they regretted it afterwards, they were in the habit of using other words which sounded like corban. Nedarim, i. 2, says: ‘When any one says “konâm, or konâh, or konâs (be this object, or this food),” these are by-names for korbân.’ These words came to be used as a mere formula of interdiction, without any intention of making the thing interdicted ‘a gift to God’; e.g., a man seeing his house on fire, says, ‘My tallith shall be corban if it is not burnt” (Ned. iii. 6). In making a vow of abstinence a man says: ‘Konâs be the food (vi. I) or the wine (viii. 1) which I taste.’ When a man resolves not to plough a field, he says, ‘Konâs be the field, if I plough it’ (iv. 7), Repudiation of a wife is thus expressed, ‘What my wife might be benefited by me is konâs (קוֹנָם אָשָׁחָּי נָהֲנַת לִי), because she has stolen my cup’ or ‘struck my son’ (iii. 2). In viii. 11 we have the very same formula as in Mark 7:11, except that we have the subterfuge or substitute, קוֹנָם for קָרְבָּן, קוֹנָם שָׁאַתָּ נהֱנָה לי (Lowe’s â, p. 88).
It is not necessary to think that Jesus had such cases of recklessness in His mind. We prefer to believe that He was thinking of bonâ fide vows, made to the Temple, hastily, perhaps angrily, without sufficient regard to the claims of aged parents. The question was a very intricate one, What ought the Rabbis to advise the man to do? The Law was most emphatic in its insistence that all vows, when once made, must be kept (Deuteronomy 23:21-23). Which has the higher claim on a man’s conscience? The service of God, promoted by the gift, and the Law obeyed by keeping the vow inviolate? or, the support of poor aged parents, the Law broken and the vow violated? It was a delicate matter, and we can scarcely wonder that the Rabbis of Christ’s day adhered to the literal significance of Deuteronomy 23:21-23, and held that nothing could justify the retractation of a vow. In other words, they allowed the literal and the ceremonial to override the ethical. Jesus disclosed a different ‘spirit,’ as He ruled that duty to parents is a higher obligation than upholding religious worship, or than observance of a vow rashly or thoughtlessly made.
In Nedarim, ix. 1, we find Eliezer ben Hyrkanos (circa (about) a.d. 90), who in many respects felt the influence of Christianity, give the same view as the Lord Jesus with regard to rash vows. We translate the passage thus—
‘R. Eliezer said that when rash vows infringe at all on parental obligations, Rabbis should suggest a retractation (lit. open a door) by appealing to the honour due to parents. The sages dissented. R. Zadok said, instead of appealing to the honour due to parents, let them appeal to the honour due to God; then might rash vows cease to be made. The sages at length agreed with R. Eliezer that if the case be directly between a man and his parents [3], they might suggest retractation by appealing to the honour due to parents.’
The words of R. Meîr (circa (about) a.d. 150) are also interesting in this connexion as given in Nedarim, ix. 4–
‘One may effect a retractation of a rash vow by quoting what is written in the Law. One may say to him: If thou hadst known that thou wast transgressing such commandments as these, “Thou shalt not take vengeance nor bear a grudge”; “Thou shalt not hate thy brother in thy heart”; “Thou shalt love thy neighbour as thyself” [4]; “Thy brother shall live with thee” [5],—wouldst thou have made the vow? Perhaps thy brother may become poor, and thou (because of thy rash vow) wilt not be able to support him. If he shall say, If i had known that it was so, I would not have made the vow,—he may be released from his vow.’
These quotations show that, in some directions, the spirit of humaneness was triumphing over the literalism which Jesus combated in His day.
Literature.—The Mishnic treatise, Nedarim; artt. on ‘Corban’ in Hasting's Dictionary of the Bible, Encyc. Bibl., and Jewish Encyc.; Edersheim, Life and Times of Jesus, ii. 17 ff.; the Commentaries of Wetstein, Grotius, and Bruce on Matthew 15:5 and Mark 7:11; Lightfoot’s Hor. Heb., and Wünsche’s Erlaüterung, in loco.
J. T. Marshall.
King James Dictionary - Corban
CORBAN, n. L. G., a wicker basket.
1. In Jewish antiquity, an offering which had life an animal offered to God in opposition to the mincha, which was an offering without life. It is a gift, corban, by whatsoever thou mightest be profited by me that is, I have devoted that to God which you ask of me, and it is no longer mine to give.
2. An alms-basket a vessel to receive gifts of charity a gift an alms a treasury of the church, where offerings are deposited. 3. Among Mohammedans, a ceremony performed at the foot of mount Arrarat in Arabia, near Mecca. It consists in killing the number of sheep, and distributing them among the poor.
CARM Theological Dictionary - Corban
An offering dedicated to God. It is referenced in Mark 7:11 and is alluded to in Leviticus 1:2.
The Hawker's Poor Man's Concordance And Dictionary - Corban
We meet with this word but once in the Bible. (Mark 7:11) But it should seem, from the manner in which it is spoken of by our blessed Lord, that the Jews were much in the habit of using it. The word Corban applied by the Jews to all voluntary gifts. It should seem to have been taken from the word Karab, to give. And from a passage in the gospel by St. Matthew, it should appear that they not unfrequently swore by it. (Matthew 23:18-19) As they used the word Corban upon certain occasions, so they, sometimes, used the word Mencha, which means offering, for all presentations to the temple.
See Offering.
The manner in which our Lord hath condemned the Jews, for the use of the word Corban, plainly shews what a pretext, or covering, they made it to evade important duties. "Moses said, Honour thy father and thy mother; and whoso curseth father or mother, let him die the death. But ye say, If a man shall say to his father or mother, it is Corban; that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother." (Mark 7:10-12) By which, it should seem, that those unfeeling men sheltered themselves, from affording relief to the necessities of their parents, under pretence, that they had made a Corban of what they had to the Lord. "It is Corban, said they; that is, it is the Lord's. I have devoted all I can spare to the service of the temple—I cannot help you."
Blessed Lord! how sweetly doth thy gospel explain and enforce that unceasing precept both of nature and of grace, and which needs no higher rewards to follow than a man's own uncorrupt feelings-"Honour thy father and thy mother, which (saith the Holy Ghost), is the first commandment with promise." (Ephesians 6:2) It is worthy observation, and deserves to be noticed under this subject, that this commandment is, indeed, the first to which a promise is given. For the first table of the law gives no promise. It is the first commandment in the second table that opens with a promise, and a blessed one it is, "that thy days may be long upon the land which the Lord thy God giveth thee." Exodus 20:12
People's Dictionary of the Bible - Corban
Corban (Kor'ban), offering, a word implying that the thing to which it applied was consecrated to God. Mark 7:11.
Watson's Biblical & Theological Dictionary - Corban
קרבן , Mark 7:11 ; from the Hebrew קרב , to offer, to present. It denotes a gift, a present made to God, or to his temple. The Jews sometimes swore by corban, or by gifts offered to God, Matthew 23:18 . Theophrastus says that the Tyrians forbad the use of such oaths as were peculiar to foreigners, and particularly of corban, which, Josephus informs us, was used only by the Jews. Jesus Christ reproaches the Jews with cruelty toward their parents, in making a corban of what should have been appropriated to their use. For when a child was asked to relieve the wants of his father or mother, he would often say, "It is a gift," corban, "by whatsoever thou mightest be profited by me;" that is, I have devoted that to God which you ask of me; and it is no longer mine to give, Mark 7:11 . Thus they violated a precept of the moral law, through a superstitious devotion to Pharisaic observances, and the wretched casuistry by which they were made binding upon the conscience.
American Tract Society Bible Dictionary - Corban
A sacred gift, a present devoted to God, or to his temple, Matthew 23:18 . Our Savior reproaches the Jews with cruelty towards their parents, in making a corbon of what should have been appropriated to their use. The son would say to his needy parents, "It is a gift- whatsoever thou mightest be profited by me," that is, I have already devoted to God that which you request of me, Mark 7:11 ; and the traditionary teachings of the Jewish doctors would enforce such a vow, and not suffer him to do aught for his parents against it, although it was contrary to nature and reason, and made void the law of God as to honoring parents, Matthew 15:3-9 . The Pharisees, and the Talmudists their successors, permitted even debtors to defraud their creditors by consecrating their debt to God; as if the property were their own, and not rather the right of their creditor.
Smith's Bible Dictionary - Corban,
an offering to God of any sort, bloody or bloodless, but particularly in fulfillment of a vow. The law laid down rules for vows, (1) affirmative; (2) negative. (Leviticus 27:1 ; Numbers 30:1 ) ... Upon these rules the traditionists enlarged, and laid down that a man might interdict himself by vow, not only from using for himself, bur from giving to another or receiving from him, some particular object, whether of food or any other kind whatsoever. The thing thus interdicted was considered as corban . A person might thus exempt himself from any inconvenient obligation under plea of corban. It was practices of this sort that our Lord reprehended, ( Matthew 15:5 ; Mark 7:11 ) as annulling the spirit of the law.
Vine's Expository Dictionary of NT Words - Corban
1: κορβανᾶς (Strong's #2878 — Noun Masculine — korban — kor-ban', kor-ban-as' ) signifies (a) "an offering," and was a Hebrew term for any sacrifice, whether by the shedding of blood or otherwise; (b) "a gift offered to God," Mark 7:11 . Jews were much addicted to rash vows; a saying of the rabbis was, "It is hard for the parents, but the law is clear, vows must be kept." The Sept. translates the word by doron, "a gift." See korbanas, under TREASURY , Matthew 27:6 .
Bridgeway Bible Dictionary - Corban
See VOW.

Sentence search

Corban - Corban
Corban - The Jews sometimes swore by Corban, or by gifts offered to God, Matthew 23:18 . Theophrastus says that the Tyrians forbad the use of such oaths as were peculiar to foreigners, and particularly of Corban, which, Josephus informs us, was used only by the Jews. Jesus Christ reproaches the Jews with cruelty toward their parents, in making a Corban of what should have been appropriated to their use. For when a child was asked to relieve the wants of his father or mother, he would often say, "It is a gift," Corban, "by whatsoever thou mightest be profited by me;" that is, I have devoted that to God which you ask of me; and it is no longer mine to give, Mark 7:11
Corban - The Corban were always looked upon as the most sacred offerings. The Jews are reproached with defeating, by means of the Corban, the precept of the fifth commandment, which enjoins the respect due to parents; for when a child had no mind to relieve the wants of his father or mother, he would say to them...
"It is a gift (corban) by whatsoever thou mightest be profited by me;" 1: e
Corban - Corban (Kor'ban), offering, a word implying that the thing to which it applied was consecrated to God
Corban - The word Corban applied by the Jews to all voluntary gifts. (Matthew 23:18-19) As they used the word Corban upon certain occasions, so they, sometimes, used the word Mencha, which means offering, for all presentations to the temple. ...
The manner in which our Lord hath condemned the Jews, for the use of the word Corban, plainly shews what a pretext, or covering, they made it to evade important duties. But ye say, If a man shall say to his father or mother, it is Corban; that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. " (Mark 7:10-12) By which, it should seem, that those unfeeling men sheltered themselves, from affording relief to the necessities of their parents, under pretence, that they had made a Corban of what they had to the Lord. "It is Corban, said they; that is, it is the Lord's
Corban - Corban, n. It is a gift, Corban, by whatsoever thou mightest be profited by me that is, I have devoted that to God which you ask of me, and it is no longer mine to give
Corban, - The thing thus interdicted was considered as Corban . A person might thus exempt himself from any inconvenient obligation under plea of Corban
Corban - Undutiful children, under the plea of having consecrated as Corban to the Lord whatever help they might otherwise have given to their parents, evaded their filial obligation; this Christ denounced as a "making the commandment of God of none effect by man's traditions" (Matthew 15:5; Mark 7:11-12). The rabbis allowed a youth even to pronounce Corban upon his property, and retain it for himself, though withholding it from his own parents
Offerings - The general term for offerings was Corban. (See Corban
Corban - Jesus referred to some persons who mistakenly and deliberately avoided giving needed care to their parents by declaring as “corban” any money or goods that could otherwise be used to provide such care
Corban - The Jews allowed, and perhaps encouraged, sons to devote their property to God, and then refuse to assist their parents under the plea that their substance was 'corban,' or devoted
Corban - CORBAN is a Hebrew word (קָרִבָּן) which appears in the Greek of Mark 7:11, transliterated κορβᾶν or κορβάν, and in this form passes into the English Versions. 4, Josephus says of the Nazirites: ‘They dedicate themselves to God as a Corban, which in the language of the Greeks denotes “a gift. 22, he speaks of Corban as a ‘kind of oath, found only among Jews, which denotes “a thing devoted to God. 4, Josephus says that Herod ‘caused a disturbance by spending the sacred treasure, which is called Corban, upon aqueducts. ’...
The passage in which Corban occurs in our English Bible is Mark 7:11. But ye say, If a man has said to his father or mother, That wherewith thou mightest have been benefited from me is Corban, that is, a gift, [2]. ...
Commentators are divided as to whether the dedication was meant seriously, and the property actually given to God and put into the treasury; or whether the utterance of the word was a mere evasion, and when the magic word Corban had been uttered over any possession, the unfilial son was able to ‘square’ matters with the Rabbis, so as to be free from obligation to support his aged parents (Bruce on Matthew 15:5). We there find that the customary formula among the Jews for devoting anything to God was, ‘Let it be Corban’; though, to allow a loophole of possible escape from the vow if they regretted it afterwards, they were in the habit of using other words which sounded like Corban. , a man seeing his house on fire, says, ‘My tallith shall be Corban if it is not burnt” (Ned. on ‘Corban’ in Hasting's Dictionary of the Bible, Encyc
Corban - Our Lord condemns the Pharisees for their false doctrine, inasmuch as by their traditions they had destroyed the commandment which requires children to honour their father and mother, teaching them to find excuse from helping their parents by the device of pronouncing "Corban" over their goods, thus reserving them to their own selfish use
Treasury - See Corban
Mammon - trade word, it is introduced without translation (unlike Corban , etc
Conduit - Pontius Pilate applied the sacred treasure of the Corban to an aqueduct of 200 or 300 stadia, which is about the measure of the existing one
Vow - ) Vows were of three kinds:...
(1) vow of devotion, neder ;...
(2) of abstinence, 'esar (See Corban);...
(3) of destruction, cherem (Ezra 10:8; Micah 4:13) (See ANATHEMA
Vow - See Corban , and NAZARITES
Vows - Another, and still worse, misuse of vows meets us in the Gospels: the spurious piety of some men induced them to vow gifts to the use of the sanctuary, but they neglected, in consequence, the most obvious duties of natural affection; when a man uttered the word ‘ Corban ’ in reference to any possession of his, it meant that it was dedicated to God. Money that should have gone to the support of aged parents was pronounced to be ‘Corban,’ the son felt himself relieved of all further responsibility regarding his parents, and took honour to himself for having piously dedicated his substance to God (see Matthew 15:5 , Mark 7:9 ff
Jael - ’ The spirit which praises such an act as Jael’s is, in some sense, akin to that of a Jewish custom (Corban) which grew up in later days, and which received the condemnation of Christ, Mark 7:11 ; in each case a contemptible act is condoned, and even extolled, because of the advantage (of one kind or another) which it brings
Vows - (23:18) ...
For vows of abstinence, see Corban
Pontius Pilate - He proceeded to use the 'Corban or Sacred Fund,' raised by the redemption of vows, to form an aqueduct for the public benefit; but this caused an insurrection, which he crushed in blood
Vows - Here He rebukes in the severest manner the making of vows which interfere with the simple and obvious duties of man to man, and, as may be gathered from the Rabbinical teaching on Corban, hypocritical vows which were not meant to be kept
Pilate - 589);...
(2) by appropriating the Corban revenue from redemption of vows (Mark 7:11) to building an aqueduct. Probably the tower of Siloam was part of the aqueduct work, hence its fall was regarded as a judgment; the Corban excluded the price of blood, as Matthew 27:6. ...
It is not improbable that Barabbas' riot and murder were connected with Pilate's appropriation of the Corban; this explains the eagerness of the people to release him rather than Jesus; the name may mean "son of Abba," an honorary title of rabbis, from whence the elders were strongly in his favor
Treasure, Treasury, Treasurer - In Matthew 27:6 ‘treasury’ represents korbanâs (the depository of the ‘corban,’ see Sacrifice and Offering, § 1 ( a )), the sacred treasury into which the chief priests would not put Judas’ 30 pieces of silver
Proselyte - The baptism was followed as long as the temple stood, by the offering or Corban
Mark, Gospel According to - This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, "Boanerges" (3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus" (10:46); "Abba" (14:36); "Eloi," etc
Publican - Hence the rabbis declared, as one robber disgraced his whole family, so one publican in a family; promises were not to be kept with murderers, thieves and publicans (Nedar 3:4); the synagogue alms box and the temple Corban must not receive their alms (Baba Kama 10:1); it was not lawful to use riches received from them, as gotten by rapine; nor could they judge or give testimony in court (Sauhedr
Oath - See Corban , and VOWS
Treasury - κορβᾶν; see Corban) occurs in NT only in Matthew 27:6, where it denotes the sacred treasury of the Temple. Herod is said to have created a disturbance in Jerusalem by expending upon aqueducts ‘that sacred treasure which is called Corbanas’ (τὸν ἱερὸν θησαυρόν, καλεῖται δὲ κορβανᾶς)
Curse - With this extension of meaning we may see a genuine instance in the special consecration of John the Baptist (Luke 1:15; Luke 7:33), and a corrupt instance in the system of Corban (Mark 7:11 ff
Sacrifice And Offering - Jesus chided the Pharisees neglecting family responsibilities by claiming that something was “corban,” or offered to God, and thus unavailable for the care of their parents (Mark 7:1 ). Corban is the Hebrew word for offering (Leviticus 1:2 ). See Corban
Reform - And He treats with indignant scorn those evasions of filial duty, as in the case of the Corban, which had so long been sanctioned by the practice of Jewish society (Matthew 15:3 ff
Pharisees - (See Corban. Tradition set aside moral duties, as a child's to his parents by" Corban"; a debtor's to his creditors by the Mishna treatise, Avodah Zarah (1:1) which forbade payment to a pagan three days before any pagan festival; a man's duty of humanity to his fellow man by the Avodah Zarah (2:1) which forbids a Hebrew midwife assisting a pagan mother in childbirth (contrast Leviticus 19:18; Luke 10:27-29)
Ban - Numbers 18:14 , Ezekiel 44:27 , and the NT ‘corban’), as opposed to the redeemable dedications of the preceding verses
Mark - Quotations from the ancient prophets, and allusions to Jewish customs, are, as much as possible, avoided; and such explanations are added as might be necessary for Gentile readers at Rome; thus, when Jordan is first mentioned in this Gospel, the word river is prefixed, Mark 1:5 ; the oriental word Corban is said to mean a gift, Mark 7:11 ; the preparation is said to be the day before the Sabbath, Mark 15:42 ; and defiled hands are said to mean unwashed hands, Mark 7:2 ; and the superstition of the Jews upon that subject is stated more at large than it would have been by a person writing at Jerusalem
Gift, Giving - ’ For the meaning of ‘gift’ or Corban in Mark 7:11 etc
Tradition (2) - Corban)
Proselytes - , Baptism, for which the rabbis quoted Exodus 19:10), followed by his presenting the Corban offering of two turtle doves, as after a birth (Leviticus 12:8)
Almsgiving - our Lord’s injunction to the Twelve, ‘Freely ye have received, freely give’ (Matthew 10:8); His own compassionate feeding of the hungry multitudes (Matthew 14:18; Matthew 15:32, Mark 6:37; Mark 8:3, Luke 9:13); His rebuke of the Rabbis’ rule, that when sons had rashly or selfishly taken the vow of Corban, they must no longer be suffered to do aught for their father or their mother (Matthew 15:5, Mark 7:11); His acceptance of the Jews’ intercession for the Gentile who had built them a synagogue (Luke 7:5); the praise of the women who ministered unto Him of their substance (Luke 8:3); His advice, when we make a feast, to invite the poor (Luke 14:13); and the vow of the penitent Zacchaeus, ‘The half of my goods I give to the poor’ (Luke 19:8)
Parents (2) - He has seathing condemnation for the legal fiction which affords means of escape for children unwilling to contribute to their parents’ support (Matthew 15:3-6, Mark 7:9-13); the Fifth Commandment, for Him, is paramount above other religious duties (see Corban)
Law (2) - Mark about Corban. If the assertion about Corban is untrue, of course it cannot be ascribed to Jesus, who could not have quoted, as a conclusive proof that the Jews cancelled the Law by their tradition, an example which His hearers would know to have no existence. Mark as good evidence for the existence of the practice of Corban in the time of Christ
Son, Sonship - Corban)
Sacrifice And Offering - It is the Corban of Mark 7:11 , ‘that is to say, Given to God ’ (RV Sacrifice - Corban included all that was given to the Lord's service, whether firstfruits, tithes (Leviticus 2:12; Leviticus 27:30), and gifts, for maintaining the priests and endowing the sanctuary (Numbers 7:3; Numbers 31:50), or offerings for the altar
Mark, Gospel According to - It retains several Aramaic words transliterated into Greek: Boanerges Mark 3:17 , Talitha cum ( i ) Mark 5:41 , Corban Mark 7:11 , Ephphatha Mark 7:34 (these Mk
Religion (2) - He denounced the advocates of ‘Corban,’ and those who ‘devoured widows’ houses and for a pretence made long prayers’; demanded ‘mercy instead of sacrifice, and reconciliation rather than ritual’ (Matthew 9:13; Matthew 5:23 f
Law - The Corban formula, exposed in Mark 7:7-13 , was a notorious instance of the Rabbinical quibbling that our Lord denounced
Ethics (2) - He gives as an example the gross case of one who evades the plain human duty of supporting his parents by the manœuvre of dedicating to the Temple the money he might have spared for them: once the fateful word ‘Corban’ is spoken, then every penny so consecrated belongs to God, and is, as sacred property, interdicted from all secular uses, and so from that of the parents
Old Testament (ii. Christ as Student And Interpreter of). - in the explanation of the custom of Corban makes our Lord say, ‘Ye no longer suffer him to do aught for his father or his mother,’ while Mt